Verse 22. Whether Paul, or Apollo, or Cephas.

FRom the General, the Apostle in this Verse descends to a particular enumera∣tion of the several things that are for the use of the godly man; He giveth us an Inventory of the Churches goods. And first, he beginneth with the Officers, and their Gifts, and labours, Whether Paul, &c. He instanceth in the chiefest and highest, If Paul, and such as were Apostles immediately called and placed in the highest Offices, were not for themselves, but for the Church, then much lesse meaner and lower persons; whether Paul that plants, or Apollo that waters, or Cephas, that is Peter. Here you see he is placed after Paul, and from hence is plainly inferred, That Peter had not such an universal and absolute dominion over the Church, as the Papists dream of, but all for the Church, not the Church for them.

Page  271Observe, That all Offices and Gifts, howsoever diversified,* are for the Churches of God.

The Churches edification is the end of their Institution. When God made the world, he made it for himself. The world is for God, not God for the world. But when Christ ascended on high, and set Officers in the Church, he made them for believers, not believers for them. Thus before vers 5. What is Paul and Apollo? but Ministers by whom ye believe. And so 2 Cor. 4.5. We preach not our selves, but Jesus Christ, and our selves your servants for Je∣sus sake. So that all the offices, all the ministerial power and abilities that are, be wholly for the Churches spiritual advantage. Even as the nurse of some great Emperours child, all the dainty fare, and good provision she hath, is onely to cause milk, that may be good nourishment for the child. Hence are they com∣pared to light and salt, which have their property for other things, and not them∣selves.

Now let us consider,*

• 1. In what sense this is not true, that all Officers are the servants of the Church.
• 2. How it is true.

And first, When we say, Officers, and all their abilities, are for the Church, The meaning is not, as if they had their power and office from the Church, or from believers, so as that they should preach, and baptize, and dispense all Ordinances in the Churches name; as the Brownists do earnestly contend, ma∣king all power and dominion to be in the number of the Church. This is not so; for the Officers and their power is of Christ. 1 Cor 2.28. God hath set in his Church. Ephes. 4.11. Christ gave some Pastors, some Teachers. Acts 20.28. Over which the holy Ghost hath made you Overseers. Hence they are called, The Ministers of Christ, and the stewards of God. By all which places it's clear, That the Officers of the Church have their power and authority from God and Christ, that they do all not in the Churches name, but Christs name. They are not the Churches stewards, nor the Churches Embassadors, but Christs. Indeed by the Churches election or designation, such a man is received to be their Pa∣stor or Shepherd, but the Church doth not give him his Office; but Christ or such Officers, that Christ hath appointed to do it. So that they are both the Church∣es servants, and Christs servants. The Churches servants, because the end of their office is to benefit the Church. Christs servants, because they come in his Name, and have their Commission and Authority from him.

Secondly, In that they are wholly the Churches, the Apostle doth not con∣found or make void that order appointed in the Church between Officers, and those they have a care over. He doth not nullifie the relation they are in of Shepherds, Guides, Overseers, and such as rule over them, and watch for their souls good. Nor doth he take away that command of honour, reverence, love and respect; yea that submission and obedience unto them, as other places do re∣quire. There are those that would bring an Anarchy and confusion in the Church, making no difference between Shepherd and Sheep, Guides and Over∣seers, and those who are to submit to them: but the Scripture is very clear for this distinction, and God is not the God of confusion, but of order: Is the whole body an eye, or the whole body an head? saith the Apostle, 1 Cor. 12.17. This would make the body of Christ a deformed monster,* and worse than any humane society.

But when he saith, All these Officers are yours, it implieth these things:

Page  272First, That the aim of all those who enter in any Church office, and all the while they are in, should not be principally their own advantage, or earthly ac∣comodations, but the edification of the Church, the glory of Christ, and the good of peoples souls. This is very difficult, when he saith, Paul and Apollo are yours; he thereby teacheth all us Ministers, what should be the chiefest aim of our souls, to feed, not to shear the sheep. Thus Peter is instructed, Lovest thou me? Lo∣vest thou me? then feed my sheep, feed my lambes, John 21.16. Not but that Christ taketh care for their maintenance, and they are lawfully to look to that, but it ought not to be the principal, He that desireth (1 Tim. 3.1.) the office of a Bishoprick, desireth a good work. It's a work and labour for the good of others. So that this teacheth us, what sincere and publique intentions ought to be in us? What tender and compassionate bowels we ought to have to the flock committed to our charge.

Secondly, It implieth, That all our preaching, and the whole labour of our Ministry must not be for ostentation, or self-advancement, but in the most profita∣ble and advantagious way we can, to better mens souls. 1 Cor. 12.7. Every one hath his gift to profit with all. The Apostle rejects all such Questions as do not profit, 2 Tim. 2.14. So that all our care should be in our preaching, in our study, so to handle the Word, that we may most benefit our people; that our words may fall like the rain or dew upon the tender herb, as Moses saith, Deut. 32.2. that the meanest may be edified. The Apostles arguments against speaking in unknown tongues, 1 Cor. 14. do fully reach to this, Ministers may affect such obscure, unprofitable, and impertinent matter▪ as that the people may no more be bettered, then if all things were done in Latine. The Apostle had rather speak five words to edification, then five hundred other wayes. Insomuch that a powerfull, profitable way of preaching is a great gift of God, a special blessing unto a people: And though some Ministers partake of it, more than others, yet all are to bend themselves for the peoples profit. Si non vis intelli∣gi, cur vis legi, said he, we may adde, cur vis audiri; we see the nurses care is to make the childs meat most conveniently eatable, and fit for nourishment; and Ministers that do otherwise, are such unkind fathers, that our Saviour speak∣eth of, as not possible, when the children aske bread, they give them a stone; when they aske fish, they give them a serpent.

Thirdly, In that all things are the Churches, is implied, That no Officers have an absolute dominion over their peoples faith, neither may lord it over them ac∣cording to their lusts and ambitions, but to doe all things for their souls good. Paul, though an Apostle, would not assume such dominion, 2 Cor. 1.24. Not that we have dominion over your faith. And 1 Pet. 5.3. forbids all lordship over Gods inheritance. They are Gods inheritance, they are his field that they are to dresse and till, not for themselves, but their Masters use. The Pope of Rome with his Abettors, do infinitely transgresse in this particular, who, though he style himself Servus servorum, the servant of servants, is yet the Lord of Lords; whatsoever they give us to eat, we must swallow without chusing. All our Sacrifices must be without eyes; the more ignorance in our faith, the more devotion. No, all the power and authority of Church-officers, is not Magi∣sterial, but Ministerial; we must come with, Thus saith the Lord, As it is written; That which we have received, that we are to deliver; and when they keep to this, then, He that heareth them, heareth Christ; and, He that de∣spiseth them, despiseth Christ. No man may adde to, or detract from the last will of a man, much lesse Gods Testament, which is to be the rule to the Church, while she is in this world.

Fourthly, In that all Officers are the Churches, there is implied, That not onely finis operantis, but operis also, not onely the end of all Ministers, but the end of the offices and gifts themselves, are for the Churches good. God Page  273 when he set Pastours and Teachers, he gave them for the perfecting of the Saints, and compleating their graces, and bringing them to a full stature in Christ, Eph. 4.11, 12, 13.

Now it's good to consider, the manifold ends,* why God hath given such offi∣ces and gifts to his Church. And

First, It's to multiply and gather in more to the Church, even the whole number of the elect. Thus they are called fishers of men, Mat. 4.19. they cast in the spiritual net of the Gospel, and out of the bitter waters of the world, they take up many for Gods Kingdom. Many thousands were taken at the be∣ginning of the Gospel. Thus they are also called Fathers, because by the Word they beget many to eternal life. So then, the Officers of the Church are yours, to bring you home to God, of Wolfs to make you Lambs, of Beasts to make you Saints. Oh consider, whether the Ministry hath ever been yours in this sense, or no! Hath it removed those mountains, those high Towers of sinne that exalt themselves against Christ? Hath it reformed thee of thy lusts, of thy beast∣linesse: Oh may you not say in a contrary sense to Paul, You have ten thousand Instructers, yet no Fathers; you have had many preachers, but no father; none hath begot thee anew to a spiritual and heavenly life.

Secondly, It's to convince and reprove, to trouble and disquiet the soul for sinne, and thus they are yours, though wretched man had rather be without them. Paul was very sharp and severe against the errours and vices of belie∣vers. All Ministers are commanded, To reprove and rebuke with all authority, Tit. 2.15. To lift up their voices like a trumpet, and to tell Israel of their transgressions. This is for your advantage more than all false and daubing delu∣sions. You see God himself would not spare Aaron or Moses, though never any talked to God face to face, as he did, yet God reproved him for his rashnesse, Because he did not sanctifie him before the people, and therefore would not let him enter into the Land of Canaan. Oh it's a good sign, when you can receive a sharp reproof, and rebuking Sermons as yours, as profitable to you, desiring not to be spared!

Thirdly, They are yours for quickning and increasing of grace. To bring us to a full stature, as you heard the Apostle calleth it. Desire the sincere milk of the Word, that you may grow thereby, 1 Pet. 2.2. There is watering as well as plant∣ing. Paul reproveth these Corinthians as carnal, that he could not speak to them as spiritual. And Heb. 6. he speaketh terribly to those that are still in their first principles, and are not carried on to further perfection. Consider then, here is the Ministry, and all the gifts and Sermons you have enjoyed for your be∣nefit and profit: Is your understanding more enlightned, your hearts more tender, your lives more reformed? Is your knowledge bettered, your gra∣ces more quickened, and your whole conversation more fervent and zeal∣ous?

Fourthly, They are for consolation and comfort unto the tender and broken hearted for sinnes. Hence they are the Ministers of the Gospel, and they bring the glad tidings of peace. We are sent to comfort and give rest to those that are loaden with sinne. Oh that we could meet with a people that need this balm of the Gospel, that want this oil of Gods grace in their wounds! There are thousands of people, to whom we must not, we dare not dispense the com∣forts of the Gospel; we cannot say, these glad tidings are to be published to you.

Lastly, Not onely their gifts and office, but all events whatsoever do befall them. Their honour, or disgrace; their life, or their death; their esteem, or their persecution, is for the Churches good. 2 Cor. 5.13. Whether we be besides our selves, or sober, it is for you, saith Paul. And in another place he makes one end of all his sufferings to be for the Churches sake, Col. 1.24. If the Ministers Page  274 of the Gospel runne through good report, or bad report, life or death, it's for the Churches good. And therefore Chrysostome understands that life and death after mentioned of the Ministers: so that you are not only to learn by their Ser∣mons, but by all their mercies, or by all their sufferings; not only their tongues, but all things else should teach you.

Ʋse of Exhortation. Take heed that through thy unbelief, and other sinnes, the Ministry, and all the abilities and gifts thereof be not against thee. Paul said, He was the savour of death to some, (2 Cor. 2.15.) that perish. Oh tremble, that this Ministry, this preaching should be for the good of others, but not to thee! They can say, these are ours for conversion, quickning and consolation; but I stand like a dead tree under all the rain, sending forth no fruit at all. You would think it an heavy curse, to have your bread not yours to nou∣rish you; your cloaths not yours to warm you; but this is more terrible, the Word preached is not thine to convert thee, or reform thee. What? Shall God out of his great love provide these mercies for thee, and thou go away with no advantage at all? He is your Minister, and that is your Sermon, which is made yours in your life and obedience: otherwise he is yours to accuse and condemn you at the last day.

Ʋse 2. Of Instruction. How precious and dear the salvation of mens souls is, that God hath appointed all things in the world, and in the Church for this end: All the creatures of God would teach thee this: All the Ministers and Ordinances are for this end: All thy mercies, thy afflictions, thy health, thy sicknesse is for this: Why then doest thou no more consider of it, and lay it to heart?

Or the world, all is yours.

We proceed to the second enumeration of those Goods the Apostle giveth an Inventory of, and that is a very large and comprehensive one, the world, with all things therein. The Devil once thought to tempt Christ, by promising him, All the glory of the world; but here we see a gift made indeed of the whole world to every believer.

First, All the things of the Church are given. Then, All the things of the world. This is to have the fatnesse of heaven and earth together.

The word world, as for the nature of it is wide, so for the significations there∣of it is also very large. Sometimes we reade it in the plural number, Heb. 1.2. Heb. 11.3. Christ is said to make the worlds, not as if that fancy of some were true, That there are many worlds, but it supposeth the world in all the succes∣sive generations of it. Now the world is sometimes used for the meer Fabrick of this universe, with all things therein, Heb. 4.3. Since the foundation of the world; sometimes it's used only for the Elect and godly; as when it's said, John 12.47. I come not to judge the world, but save it. And John 6.33. he is said To give life to the world; but this sense is very much questioned, yet the Or∣thodox propugn it.

Lastly, The world is used for the wicked inhabitants thereof. Thus John 15. the world is said to hate the Disciples of Christ. And 1 John 5.19. the whole world is said to lie in darknesse: And well may the world be put for wicked men, because they are farre the greater part; and therefore the world is used in opposition to the Church, 1 Cor. 5.10. because believers are called out of the world.

If you ask, In what sense world is taken here?

I answer principally in the first, for the fabrick of the world, and all the con∣tents Page  275 therein; the Cabinet, and all the treasure in it; this is a godly mans, not in a political civil sense, but a spiritual sanctified way; And thus he that hath not where to lay his head, or set the sole of his feet, may yet be said to have the whole world, as it was with Christ, and Abraham. Ob∣serve,

That the whole world with all things therein is for the spiritual ad∣vantage of a Godly man.*

He may say of the whole Universe, All this is mine, for the advantage of my soul, one way or other. We have a pregnant place for this, Rom 4.13. where you have a promise of being heir of the world; and to whom is this made? To Abraham and his seed; What seed? vers. 12 Those that walk in the steps of the faith of Abraham. So that you see, the inheritance of the world i• made to Abraham, and to all believers; which is not true of the civil possession of it, but of the sanctified use of it. It's true, Interpreters do much dispute▪ in what sense Abraham, and so all believers can be said to be heirs of the world? But certain∣ly this Text is a good exposition of it.

Come we therefore to shew in how many particulars we may say,* the whole world is a godly mans, it's for his use. And

First, It's the godly mans School or Academy, it is his study or library. The Heavens and all things therein are so many books, whereby he admireth the wis∣dome of God, Rom. 1. If the very Heathens might make this use of the world, How much rather the godly, who from Gods making of the world, do gather many excellent and solid supports? As you may observe, David never encoura∣geth himself more about Gods support of the Church, than from this Argu∣ment, That he made Heaven and Earth: He that did so great a thing, what may he not do? Psal. 19.1. The Heavens declare the glory of God, viz ob∣jectively, as an excellent book declareth the glory of the Author; but as he who would understand the excellent sense of a book, must peruse it, and understand it: So he that would make a true use of the world, for the exalting of Gods wis∣dome and power, must diligently meditate on it. This is that, which one man saith, the world is a godly mans mentaliter in his mind, because by that he takes the occasion to admire God, and to be affected in all love and fear. This is the right consideration of the Heavens, not to prognostick future contingencies, which God reserveth as a property to himself, but thereby to advance the wis∣dome and power of God: Thus every herb, every creature is a tongue; yea the whole world is but one great tongue, proclaiming aloud, that there is a God. Let then the world be thy study, all the creatures so many books: Do ye look on a watch, or some curious needle work, and admire the workmanship; and shall ye not much more the world, as Gods work? Arianus Epictetus speaketh well to this, though an Heathen, condemning the negligence of men here∣in,

Secondly, The world is a godly mans, Because every thing therein is given him for his necessary use. Though he hath not every thing, yet he hath as much as is needfull to him, Rom. 8. If he hath given us Christ, how shall he not with him give us all things else? If you take a man into your house, and bid him call for what he will, he may command every thing in the house, though he doth not call for all things, but what is for his use, that is, as if he had all. And thus the whole world is for a godly man: What wealth, what honours, what health Page  276 is necessary and needfull, he is sure to have. He that dwelleth by the Ocean, he hath all the water in the Sea for his use, though it's not necessary he should make use of it all. He that hath the use of any thing, hath the thing. Again, if a man have never so many things, and do not use them, he hath them not. As the great rich men of the world, Habent ne fruan∣tur, non ut fruantur, The having of them keeps them from enjoying of them, as he said, In opem me copia fecit, and they are not theirs for use, because they are theirs in possession.

Thirdly, The world is a godly mans, as his shop, and place of service. It's that wherein he works and labours for God. It's the great shop for mankind to do that work God hath appointed them. It's the great vineyard, in which God hath set every man to work. This is the via, the other is patria. This world is for doing, the world to come for receiving. And our Saviour spake many Pa∣rables to this purpose, that he giveth all talents, he be ru••eth every man with several oportunities, and they must improve them; they must be merchants in making the best for God. And we are the more to attend to this, because we have but a day, the night cometh, and none can work, Oh that this were con∣sidered by us! The world is a working place for Heaven; all that is to be done must be done here; when thou art taken out of this world, all thy work is done for Heaven: Then thou art to receive a reward. Take heed either of spe••ing thy talent upon sinne, and in the service of Satan, or hiding it in a napkin, to do nothing with it. We see what toil and labour men take for the things of this world, But labour for the meat (saith our Saviour) which perisheth not, John 6.27. There are eternal riches and treasures. Oh that our hearts were more upon these things! One thing is necessary; they chuse the better part, who neg∣lect all things to enjoy God.

Fourthly, The world is a godly mans Inne or lodging place. It's a provisi∣on God makes for a season, till they are ripe for Heaven. Thus the godly are often compared to pilgrims and strangers; and Abraham, Heb. 11. with the Patriarchs, though they had the promise of the world, yet they were as pilgrims, and declared it by all they did, That they sought for a City of Gods own making, which abideth for ever. So that the whole world is but a with-drawing room for the godly. They are as travellers in an Inne, who are not inordinately affe∣cted with the good things there, neither will they spend all they have there, but still look to their homes. And truly this sheweth the excellent frame of godly men, though they are in the world, yet not of the world, John 17. As we see the vapours, though they arise out of the earth, yet they ascend and follow the motions of the Heavens. Thus it is here, though the godly are in the world, yet their affections, desires and motions of heart are according to heavenly directions. The wicked are in the world, as their proper place, their center; they would never goe out of it; but the godly seek for another Countrey.

Fifthly, The godly have the world as the Stage or Artillary-yard, a place of Exercise, wherein all their graces are to be drawn out, by the opposition therein. E∣ven as Paul, 2 Cor. 12. said, There was given him a thorn in the flesh; and it's given to the godly to suffer, How is that? Because these exercises and opposi∣tions they are to discover and draw out the godlinesse and power of believers. As some among the Romans were put to many fights and exercises to prove their valour. Thus the godly is in the world, as a souldier in the camp, or in the bat∣tel. Our Saviour John 15.18. tels his Disciples of the hatred and opposition, they shall meet with in the world, if they were such as the world would have, the world would love them; but because they do not conform to their wayes, there∣fore they are persecuted and driven up and down. Look upon the world, as a place of Exercise, do not think to find it otherwise than an Aegypt to thee. It Page  277 will therefore be thy wisdome, to get the rich spoils of it, as from an enemy. To be quickned to the height of all thy graces, by how much more the comba•e and conflict thou hast, is exceeding great. The greatnesse of the tempest will discover the great art of the Pilot.

Sixthly, The world is a godly mans, Because all things therein are sanctified, and made clean to his use. When Adam tell, we lost our dominion; and being our selves unclean, every thing becometh unclean to us, Tit. 1.15. To the pure all things are pure, but to the unbelieving all things are defiled You see then, that to wicked men nothing is pure, though they have great estates, great ho∣nours, yet nothing is clean to them: Though they have a civil right to such things, yet wanting the sanctified use of them, every thing becomes defiled to them. So that every thing they touch is pitch, every thing they eat is poison; there is a spiritual leprosie upon them, Because without faith it's impossible to please God. Oh, if there were no other sense then this, that all things to the godly are sanctified and clean in their use, this were admirable! Having faith, thou art reconciled to God, and so thy eating, thy drinking, thy buying, thy selling, all thy actions are accepted of. Thus you see, how the world is a godly mans.

The Objection then is, Why have the godly the least possession of it,*if they have the sanctified use of it? Doth not David complain, That wicked men have the fatnesse of the earth? Did not Christ tell those who profered their service, That the Foxes had holes, and the Birds nests, but the Sonne of man hath not where to lay his head? Matth. 8.20 And can the Disciple be above his Master? Doth not Paul tell us of his hunger, nakednesse, and all kind of straits? How are these promises any thing but golden delusions?

To answer this, you must know, That even those wicked men,* who are said to have the world at their will, yet they have not the world indeed, they have it not as the godly men, The little that the righteous hath, is better than great trea∣sures of the wicked, Psal. 37.16. For,

First, Whatsoever the wicked man hath, he hath it in▪ wrath; it cometh from Gods anger. God is angry with the wicked all the day long. And Heb. 11. With∣out faith it's impossible to please God. Those that are heirs of the world, have it by walking in the faith of Abraham. Think you, Dives that fared so deliciously every day▪ had all his wealth in a mercy? No, it was for his punishment, it was for his eternal torment. They call such things the blessing of God, and so indeed in themselves they are; but to wicked men they are curses. For, as the godly mans afflictions come from Gods love, Whom he loveth, he chasteneth▪ Heb. 12. so wicked mens mercies come from Gods anger. Had God loved thee, thou hadst had (it may be) more afflictions, more wants and exercises.

Secondly, Wicked men have not the world, Because they are overcome by it; the world hath them rather. Therefore they are called (as you heard) the world, as if their very souls, as well as bodies, were made of the dust of the earth; whereas the godly have the world, as if they had it not; they have God, and the world too; they have Heaven and Earth too; they do not pr•• the worse; their duties are not the more thinne and distracted. As Abraham and David, these were rich and great men in the world, yet if you reade Davids Psalmes, you will finde his heart set on God above all these things.

Thirdly, Wicked men have not the world, Because they do not own and acknow∣ledge God as the giver of all; neither do they live to him, but the things of the world are instruments to draw out their lusts, to make them the more wicked. They take the good creatures of God, and abu•e them to wickednesse: Therefore Rom 8. The whole creation is said to groan under them, as being weary of them: The very Air, the very Earth is weary of them; yea, the timber in the house, Page  278 and the stones of the wall do witnesse against them; they are by the things of the world made more wicked.

Lastly, They have not the world, Because they have not an holy contentation of mind. They are not quiet, or satisfied in their condition; they have no true peace, notwithstanding all their abundance; and the reason is, because they have not pardon of sinne, and enjoyment of Gods favour with these; and they are only blessed who are so, Matth 5. Blessed are the meek, for they shall inherit the earth. You see the whole earth is promised to a meek, humble, contented spi∣rit, whereas a wicked man is compared to the Sea, that is alwayes foaming, and never lieth still.

The Ʋse is two-fold, 1. Of Comfort and Exhortation to the godly Comfort in what distresse and strait soever thou art in; Say not, I have not this, I want this, I am poor and miserable, for thou hast Heaven and Earth, onely set faith on work. This is the hand to receive those treasures; This faith is not a fancy, it's not a foolish imagination, but a real investing of thee with all things. But it's of Exhortation also, to have the world for thy spiritual use. Take heed of the wickednesse of it, We have not received the spirit of the world, 2 Corin. 4. Oh it's an excellent thing, not to have the spirit of the world, but of God!

Ʋse 2. Of Instruction; To shew the power and miserable estate of the rich∣est and greatest men in the world, that want godlinesse; none is so poor, so miserable as they. Thou sayest, this is thine, and that is thine: Alas, be∣cause Christ and the Promise are not thine, nothing is indeed thine: If they be thine, they are thy poison, thy destruction, thy damnation; and thus they are thine.

(Or Life.)

We proceed to the third thing in order, and that is, the several Conditions or Estates we are in; Life is yours, and Death is yours.

Chrysostome, and Grotius after him, limit this to the life and death of the Mi∣nisters in the Church: If they live enjoying their liberties, and outward com∣forts, it's for you: If they die, if they lose their liberties and lives, it's for the Churches sake. As Paul said, He was willing to be a Sacrifice offered up for the Philippians faith, Phil. 2.17.

This is indeed a truth; but as the world is a general, so there is no reason, but that we should take Life and Death in as General a sense. And indeed this limited one, may well come under the first enumeration, Paul, and Apollo, all are yours.

At this time, we shall treat of Life. The Scripture speaks of a three-fold Life:

• 1. Animal, which is in beasts.
• 2. Humane, belonging to men as rational. And
• 3. Supernatural, or an heavenly life, which onely deserveth the name of it.

The other being but shadows and dying lives.

Now we shall especially speak of this humane life, being perfected with that supernatural life. Observe,

Page  279That Godly men do onely live, or,* The Godly onely doe make a spiritual use of their life.

Life is only theirs, 1 Pet. 3.10. He that loveth life, and would see good dayes, let him refrain his tongue from evil, let him eschew evil and do good. Here you see the only way to live, and to have good dayes, is to avoid all evil, and imbrace all good. Hence Christ, John 6. cals himself, The bread of life, and he giveth the water of life; none liveth, till they be united to him.

We shall insist on these things:

• 1. That only godly men live.
• 2. That wicked men, though in the midst of all their jollity, yet the Scripture doth not account of them, as living persons. And

First, The godly man only liveth, Because he is united to God and Christ the fountain of life. David doth often style God, The fountain of life, Psal. 36.9. And in his favour there is life. And in the New Testament, especially by John, Christ is made the Author of all life. He is therefore compared to the Head, and to the Vine. If the members or branches be separated from these, they die and wither presently, as John 15. This is so frequent an assertion, that we need not dilate on it. If not a member of Christ, there is no life in thee. Aut es in mem∣bris, aut in humoribus, said Austin. Thou art either among the members or the humours of the body of the Church. Gal. 3.20. Paul said, He no longer lived, but Christ in him; and the life he lived was by faith in the Sonne of God. What did not Paul eat and drinke, and enjoy the common Aire, as we doe? Yes, this he doth not call his life; Oh they live, who no longer live, but Christ in them! Thy sense, thy carnal reason, thy corrupt affections, thy worldly in∣clinations, these no longer live, but Christ in thee, and his graces.

Secondly, Onely the godly man liveth, Because he hath a spiritual and a new life added to his animal life. For as the soul is the life of the body; so grace is the life of the soul. Hence our Saviour cals all wicked men dead men. Let the dead bury the dead, Matth. 8.22. That is a strange expression, but very true. No dead corpse is more destitute of life and apprehension, than their souls are of any heavenly motions, any spiritual hungrings or thirstings. All the merry and jolly men in the world, they are dead men, if living in their sinnes. Therefore among the Pythagoreans, who kept strict Discipline amongst themselves; if any of their company did commit any grosse sinne, they did cast him out of their company, and provided a coffin for him; intimating hereby, they looked upon him as a dead man. This heavenly, spiritual life, whereby a man doth all things by supernatural and holy principles, to holy and godly ends, deserveth the name of life. Hence Ephes. 4.18. it's called, The life of God; either because of the conformity and likenesse of it to Gods life; or because God is the Authour and worker of this life in his children. Tell us not then, that such a man liveth rich∣ly and happily, having a great Estate, a glorious Seat, large Revenues; he li∣veth that liveth this spiritual life; and without it, as the Apostle saith of those wanton widows, They are dead while alive, 1 Tim. 5.6. Oh now, thou wouldst weep over thy husband, thy child, if they were corporally dead, why doest thou not much more for their spiritual death? We reade of the Aegyptians, what an outcry they made for the death of one in every family? But how many families are there, that have none but dead persons in them? Alas, thou must needs be dead, for thou seest not with thy eyes the beauty of spiritual things: Thou hear∣est not with thy ears the lively word of God, neither canst thou walk with thy feet in the way to Heaven.

Thirdly, The godly man onely liveth, Because he only hath the true blessednesse Page  280 and comfort of this life. He onely hath true joy and peace of conscience; and this not onely the Scripture cals life, viz. a prosperous, happy estate, as when they said, Live, ô King, but the Heathens also, Vivamus mî amica; vixit, dum vixit bene; & vita non est vivere, sed valere. There are some men who live this life; and yet Job saith, they long for death: Their life is a burden and a torment to them; when it's day, they wish it were night; and when it's night, they wish it were day. This God threatens as a curse to every one, that shall not keep the Law. Now the godly man, he onely liveth, so as to have true joy, real happi∣nesse, because his sinnes are pardoned; God is only his portion and delight, At thy right hand are pleasures for evermore, said D•vid, Psal. 16.11. And al∣though the godly may sometimes through their own sinne, or for their exercise be deprived of this joyfull and blessed life, yet that is for their good; as Laza∣rus's death was, that his Sisters faith, and Gods glory may be the more magnifi∣ed. And besides, as Christs body, so their souls shall not alwayes be kept under the cords of this death. This is therefore by accident. The promise to godlinesse is joy and gladnesse of heart; They are called upon to doe it, they are commanded to it. Lay this then downe for a sure Rule, That thou doest not live, thou hast not a prosperous, joyfull and happy heart, till thus sanctified.

Fourthly, The godly only live, or life is theirs, Because they only know how to improve the dayes of their life for God They make the right u•e of their life and time here, which is to provide for eternity, to glorifie God, and save their souls. When Paul could say, I have fought a good fight, I have finished my course, 2 Tim. 4 7. This was an argument he lived Our Saviour spake many Parables, to shew, how we should improve our Talents, and be alwayes gaining, till our Master come; whereas if thou spendest thy time on thy losts and pleasures of sinne; if thou art idle and negligent, thou hast not lived. Idlenesse is the burial of a man alive. We do not account our time of sleep so properly part of our life, because we do nothing then. And this is a full proof, that only godly men live, because they only make honey, while the Summer shines; they onely hus∣band their time, while it's day, calling upon God; They onely accomplish that work and errand for which God sent them into the world. Remember this, he liveth that is active for God in his generation, that moveth continually for the good of his soul. Let it not be said of thee, as Seneca of one, who kept close in his house, Hic situs est Bascia, as if he were buried there.

Fifthly, Life is onely the godly mans, Because he hath an interest, in eternal life. John 5.24. He hath passed from death unto life. He shall never die that liveth this life. Now (alas) this temporary, natural life, doth not deserve the name of a life. The very Heathens thought so; and the Scripture cals it but a shadow, not a substance. What are a few evil dayes here, and full of misery? Shall we judge it a life? No surely, eternal life deserveth only that name, where there is no fear of a change, where no power or violence can overcome, where mortali∣ty is swallowed up in immortality. This is the life that the Scripture inviteth all unto. Did Dives live, though he boasted good things were stored up for him? No, This night, thou fool, thy soul shall be taken away. Wilt thou call this a life, to have a few pleasures of sinne for a season, and then to go into eternal tor∣ments. Do not the damned in hell wish, they had never been born, that this natural life had never been bestowed upon them? Do not thou then matter this moment, but set thy heart upon eternity. Is not this life a vapour, a bubble, but the life to come that must make me happy? When God promised several outward mercies to Abraham, O (saith Abraham) that Ishmael might live before thee! All these outward things are nothing, if he live not this spiritual and eternal life.

Sixthly, The godly man only liveth, Because he taketh his life from God, and Page  281 referreth it to his glory. Whether we live, we live to the Lord, said Paul, Rom. 14.8. They receive their life thankfully from God, and they live to his glory. Now we say, he hath a thing, that knoweth how to make the right use of it; and thus, because the godly know how to receive their life from God, and to return it again to him. Therefore it is that they have life; yea they have it, because they can readily part with it, at Gods Command, I die daily, said Paul, 1 Cor. 15.31. And this is our Saviours sure Rule, Luke 17.23. He that will lose his life shall save it, and he that will save it shall lose it. You see the way to have life, is to part from it; he hath it, that hath it not; as the Martyrs, who as willingly laid down their lives, as we our garments.

Seventhly, The righteous only live, Because they mortifie and subdue those sinnes that kill our bodies, that take away our lives. Wrath and quarrelling that de∣priveth a man of the peace of his life; now he refraineth his tongue, he is of a meek spirit; whereas anger is like a fire burning in the bowels; and so grief is a waster of the very bones; Worldly sorrow worketh death, 2 Cor. 7. the godly therefore take heed of it, as that which murders the body. So inordinate and worldly cares; we see how such do even devour men; they have so many thorns in their flesh; and what life do such live? Impatience is a sudden Devil possessing a mans soul, In patience possesse your souls, Luke 21.19. A man doth not possesse himself, he is not master over his own spirit that is passionate and furious: So that men in such sins, they live but as those that have been thrown to wilde beasts or serpents to be devoured by them.

Lastly, The godly man only liveth, Because even in the last breathings of this life, his hopes and comforts do most remain. The righteous hath hope in his death, Prov. 14.32. And this hope is called, A lively hope▪ yea the godly die not at all, because all live to God; their very dead bodies, if you regard the Covenant of Grace, and Gods power are alive, Luke 20 38. At that mo∣ment, when all a wicked mans hope perisheth, his life faileth him, his comforts, his friends, all forsake him; then are the godly to lift up their heads, for their redemption draweth nigh. Though they were dead they shall live. Dives had the good things of this life, but doth he not lose all with his soul at his death? Lazarus may say, Soul, take thy ease, when dying; which Dives could not. But

In the second place, How can it be said, that the wicked do not live,*when they are said to have their portion chiefly in this life? And David by many Psalmes informeth us, they do not onely vivere, but valere, not onely live, but flourish, Their eyes stick out with fatnesse, yet they doe not live, be∣cause

1. They are dead in their sins: And hereby their faith, their Religion, their Christianity is all dead, as you heard.

2. They do not live, Because they are in a condemned estate, they are ap∣pointed to wrath. As Adam is said to die in the day he did eat of the forbid∣den fruit; and as the Scripture cals some the sonnes of death, or dead men, be∣cause appointed thereunto. Oh this should enter deep into thy heart! As long as thou livest in thy sinnes, thou art a dead man, a damned man, as the malefa∣ctor condemned to die is a dead man, though he live a day or two before exe∣cution.

3. They doe not live, Because all their time is lost, so all the time of a mans unreg•neracy is no life. All those dayes were lost, those duties lost, all that time lost.

4. They make every thing an instrument of death. Their health, their wealth, their honours are all deadly herbs in the pot; their tongue speaks the words of death; their hands work the works of death.

Ʋse of Instruction to the Godly, so live, that your life may appear to be Page  282 yours, not the Devils, not sinnes, that thou doest not live to the world; Let thy mouth be a Well of life; Be thou a tree of life, Prov. 11.20. as So∣lomon speaks of the righteous. Do not thou only live, but cause others to live Let thy life put life in others, as one candle lightens another, one candle kindleth another.

Ʋse 2. Of Terrour to wicked men. You live not, you rejoyce not, you have no true mirth or gladnesse. False joy is real misery. A man that hath an estate of brasse for gold is not rich; thou art a dead man as yet, even condemn∣ed to Hell, every day the sentence may be executed on thee; and it's plain, thou art dead, because thou feelest not, thou complainest not under this heavy burden.

(Or Death) all things are yours.

We are upon the third part of the Apostles Enumeration, and that is the diffe∣rent conditions which are in the world, expressed under those two titles, Life and death Not only life is yours, but death also. And in this later lieth the greater wonder. For how Death, which was inflicted at first as a curse and pu∣nishment for sinne, and is the period of all outward comforts in this life, should be for our advantage, is hard to imagine; and then, that two contraries should meet in the same issue, both life and death produce the like effects, makes it still the greater paradox. But the more unlikely and impossible it is to humane rea∣son, the easi•r it is to a divine faith.

In the Scripture, Death admits of several senses,

1 Sometimes it's taken for the spiritual death of the soul in sinne. Thus men are often said to be dead; and well may this want of grace be called Death, be∣cause such a man is like Lazarus buried, and even putrified in the grave of sinne. There is no sense, no motion; there is nothing but loathsomnesse; they are pu∣trifying carkasses, and not living men, though never so externally glorious in the world.

2. There is an eternal Death often mentioned in the Scripture, as the reward of every sinne, who though they live, yet it is a dying life.

3. There is the natural Death, viz. the dissolution of those two dear friends the soul and the body.

Lastly, Death is put for any great extremity and misery; in which sense God is said to raise the dead, 2 Cor. 1. And the Israelites captivity is expressed under the similitude pf dead men, dead bones, and their restauration is a resurrection, or living again, Ezek 37.1.

In these two later considerations we may take it, as death comprehends all outward afflictions and miseries, as also the separation of soul from bo∣dy. Observe,

*That even Death, which in it self is so terrible, yet is for a godly mans advantage.

It's his mercy, it's his gain, as well as life is. He may call it his death in a com∣fortable sense, as well as he may call any mercy his.

To open this, consider,

First, That God created man at first after his own Image, in righteousnesse and true holinesse, and thereby he was immortal. Not as God, who is absolutely immortal, and therefore said, Only to have immortality, 1 Tim. 6.16. Now Page  283 as the Angels, who are immortal from their intrinsecal constitution, having no corruptible principles, only God can annihilate them; but he was made immor∣tal conditionally; had he continued in that state of integrity, he had not been capable of death, as appeareth by the commination, In the day thou eatest thereof thou shalt die, Gen. 2.16. And the Apostle Rom. 5. concludeth, That by sinne death reigned over the world; where by death is not only meant actual death, but potential also, or a state of mortality. Now the original of death, or how it came into the world, was not known by the Heathens; They called it a tribute, that all must pay to nature; but why men should die, and how it came about at first, that they were ignorant of.

Secondly, Ʋpon Adam's fall, In quo uno omnes peccarunt, whose sinne was the sinne of all mankind, as Rom 5. Death was inflicted as a punishment upon all. So that if we consider death in the abstracted nature of it, it is a curse, a punish∣ment, and so can be no more for good, then hell and damnation can be. Inso∣much that to the wicked man, death and hell, are both alike, they are of the same nature. He can take no more comfort from one then from the other; when death is approaching, then also is hell and everlasting torments: This is de∣creed immutably for every man once to die. It was a vain boast of Paracelsus to think,

These are mad delusions: Where sinne is, there death followeth; and it would be an excellent Antidote against sinne, to consider what followeth it; When th•u entertainest any sinne, thou bid∣dest death also come in at the door; as pleasant and as delightfull as it is, yet it brings death.

Thirdly, Though death be in it self thus a curse, and cometh as a punish∣ment to wicked men, yet unto the godly it is of a clean contrary nature. The guilt and curse of it is taken away. It's no more the execution of that dread∣full sentence, Thou shalt die, but the chastisement of a loving Father; because God loveth his children, therefore they die; death is made like Jacob's Chariot, as the old man rejoyced when he saw that, because it would carry him to see Jo∣seph, whom he so much longed for. Thus doth death to the godly man: It's the glad messenger that comes to carry him to his Father, to eternal glory. It's true, the godly man dieth as well as the wicked, he hath the same diseases, the same paines; but the Nature of them is farre different; one is a curse to the wicked, a beginning of hell and torments. The other is, a mercy to the godly, and a passage to eternal glory. Even as the afflictions which befall the godly, they come from Gods love, Whom I love I chasten, Heb. 12. Thus it is also with death it self.

Lastly, The ground why death is thus altered to the godly man, why he should thus differ from the wicked men, is wholly from Christ and his death, as appeareth 1 Cor. 15.54. O death, where is thy sting! Death is swallowed up. You would think the grave swalloweth up the godly man, but his body swalloweth up the grave. The sting of death is sinne; if that be taken away, the Snake cannot hurt, now the guilt of sinne is removed by Christ. Do not then think it impossible that ever such a terrible thing as death should be made lovely, and the thoughts of it sweet and comfortable: Yes, by Christ, all the terrour is done away. As death had no power over him, so neither shall it have over the godly.

These things premised,* Let us consider in how many particulars death is a god∣ly mans; it's for his benefit and comfort. And

First, In this respect, Because by death he gaineth, he is invested with greater glory, joy and happinesse than this world can afford. All the while a godly man liveth in this world, he is a loser, he is kept from his best treasures, he is not en∣joying his best blessings, which will be vouchsafed to him. This the Apostle you Page  284 have admirably expressing, Phil. 1.23. Paul is there in a great strait, he knoweth not how to be content to live, he can hardly satisfie himself to be kept from Christ so long; To die is gain (saith the Apostle) and to depart and to be with Christ is farre better. Paul is willing to live for the Churches good, but yet that is not so good to him, as to die. Oh, if a godly man could raise up his heart to such faith, as Paul had, he would even think this world an Aegypt, this life a prison, it's to my losse to be here, I might have better company, better glory, better joy, every thing transcendently better! Indeed we reade of Elisha and Jonah desiring death from impatiency, because of the vexations upon them, but that was sin∣full. But to long for, and hasten the coming of Christ, to be above the love of life, and all outward comforts above the fear of death, because of the heavenly affections the soul is transported with to Christ, this is admirable Oh then, that we were not such worms, but like Larks could rise out of the earth, and soar up into Heaven with holy joy, and delight of spirit, then death would be as a gain to us, and life as a losse! Yet this is not so to be understood, as if death in it self were to be desired, or to be prayed for, for in it self it is a natural evil, and so is only to be submitted to patiently, not desired; but the consequent of it, viz. eternal glory, this is to be prayed for, as the Apostle doth fully expresse it, 2 Cor. 5.4. We would gladly be cloathed with immortality, yet to put off this mortal body is grievous; as little children cry for their new garments, and yet cry while they are putting them on.

Secondly, Death is a godly mans, Because it putteth a period to all those mise∣ries and troubles he was here exercised with. It's the haven, after all the tossings he had in this world. If we had hope only in this life (saith Paul, 1 Cor. 15.) we were of all men most miserable; therefore death is that which makes them happy. Alas, were it not for death, their reproaches would be eternal, their persecutions would be everlasting: Insomuch that death must be as welcome to them, as the divisions of the waters of Jordan were to the Israelites, to come out of Aegypt. Mat. 24. Lift up your he•d, for your redemption draweth nigh. And Christs coming, not only at the Day of Judgement, but at the particular death of every godly man, is the coming of the Bridegroom; Then all tears are washed from their eyes: Their happinesse doth not begin, till death arrests them. Now in this world, for the most part, the godly have the bitter things thereof. Dives had the good things of this life, when Lazarus had the bitter. Besides, the hatred and opposition in the world, They groan under the guilt of sinne, un∣der the power of sinne. Now death puts a stop, not onely to worldly trou∣bles, but all spiritual diseases. This flux of blood will run no more; they shall have no more pride, no more unbelief, no more doubting about the pardon of sin; in a moment their souls will be made like a paradise, like the upper region, no clouds, no fears at all.

Thirdly, Death is theirs, Because it's the finishing of all their worke and ser∣v•ce, and by that they come for their wages. How doth the labouring man long for the end of the day, or the week, that he may come to receive his wages? Thus is death, God putteth all his children on work▪ he giveth them all talents, and he takes them not away, till they have done their work, for which he ap∣pointed them. Thus Moses Gods servant dieth. Thus David served in his ge∣neration. Thus Paul finished his course. When they have done all their work, then they die to receive their wages. And this certainly is very comfort∣able to all the children of God, especially Ministers, that God will give them their liberties and lives, till they have done their work. No man can stop Gods way and power, no more than they can hinder the Sunne in running its race. Why should death then be grievous to thee, when God hath no more for thee to do here, when thou canst be no more usefull to promote his glory?

Page  285Fourthly, Death is the godly mans, Because the meditation and thoughts of it are sanctified to him. He liveth as one that expecteth it daily. And although every one knoweth he must die, yet we cannot have the sanctified knowledge of it without Gods grace. Teach me to number my dayes (saith the Psalmist, Psal. 90.) that we may apply our hearts to wisdome. And Paul, I die daily. Thus the Scripture bids us not put confidence in future things, what we will do, or whither we will go, because our life is a vapour, Jam 4 13. Oh it's great pro∣ficiency in Christianity to live as a mortal dying man! Alas, such an one will pro∣vide for eternity, not account any thing in this world can make him truly happy, his heart is weaned from all worldly comforts and delights. Thus that there is such a thing as death, it is a great argument to the godly man, to live with all heavenly and holy affections.

Fifthly, Death is the godly mans, Because he only knoweth how to d•e well: as we told you, Life was his, Because he onely could tell how to live: So death is his, because he only knoweth how to die. Simeon saith, Luk• 2.29. Now Lord let thy servant depart in peace, when he had taken Christ in his arms, and seen his salvation. Thus they only by faith lay hold on Christ; they only have oil to their lamps; they only are prepared to give up their accounts. Oh it's an art of arts to die well! Few are so prepared and disposed, that at what hour soever the Master shall come, he shall find them doing his will. It's true, many wic∣ked men are not afraid to die, they flatter themselves, and can bid death welcome; but it is their ignorance, their boldnesse makes them thus: they know not what it is do die, upon what terms to appear before God, and therefore do suddenly drop into hell.

Sixthly, The godly man hath death as an advantage, if you respect the time and season of his death. His death is not only mercy, but the time of his death is mercy. The term of every mans life is appointed by God, To him belong the issues of death, Psal. 68.20. Now God in great wisdom and mercy hath determined the time of thy death. And although we cannot alwayes see how it is a mercy to die at such and such a time, yet it is so. The righteous is gathered from the evil to come, Isa. 57.1. as jewels, when the house is on fire, as cattel are driven into a refuge before the storm beginneth. Hezekiah must not live to see all that pub∣lique ruine, which was coming on Israel. Thus though they die in their younger years, it's a mercy. Hence the death of righteous men is accounted a sad progno∣stique of future calamities.

Lastly, Even the violent death of Martyrdome, which cometh by the cruel and bloudy oppression of implacable enemies, that is theirs. It's a mercy, a gain, and honour. The Apostles rejoyced, that they were accounted worthy to lose what they had for Christs sake. To you it's given not only to believe, but to suffer, Phil. 1, 19. If any man suffer as a Christian, blessed is he, for the spirit of glory shall rest upon him, 1 Pet. 4.14 It's the greatest ho∣nour that can be put upon thee: Though it be matter of scorn and re∣proach with the world, yet God and the holy Angels approve such. As Christ is said to be exalted, and glorified by dying; so it is with his children.

Ʋse of unspeakable Consolation to the godly in their temptations and fears about death. Oh that is terrible to thee, thou knowest not what to do! But why so? If thou art one of the members of Christ, who by faith art ingraffed in him; this should be matter of joy: Then, and never till then, doest thou be∣ginne to be happy; then thy bridegroom cometh to meet thee; then the gates of Heaven are set open to give thee glorious entertainment; if yet these things do not raise thee, it's because thou art not heavenly, thou doest not by faith live on Scripture arguments.

Page  286Ʋse 2. Of Terrour to wicked men, who must die, and yet to die is onely losse to them. They lose their wealth, their friends, their greatnesse, all the mirth they had, and then beginneth thy eternal woe. Oh the very name of death and mortality should strike terrour into thee; for this is the beginning of hell, it putteth an end to all the comforts of this life.

Or things present, or things to come.

We are now come to the last Enumeration of those several things, which be∣long to the Churches treasure; and that is, all kind of events, distributed accord∣ing to their time, either things present, or future.

By present things, some understand those gifts in the Church, which were ex∣traordinary of healing, and such like cures; and by future things, the gift of revelation concerning things to come. But this is too much restrained.

We rather take the largest sense, and by present things understand all those events which for the present do befall us: And by future, whatsoever may in time come upon us.

So that this Text is a soveraign cordial to the godly; whatsoever fals out, they are sure to be gainers by. Nothing comes amisse; they are in a sure Ark, while others float on the waters. Observe,

*That whatsoever fals out for the present to a godly man, it is for his good.

Every day is in travel, and brings forth some new thing or other. Now as often as there is any new event, so often is there a new mercy. Our Saviour, Matth. 6.34. saith, Sufficient to the day, is the evil thereof; implying there∣by, that every day hath a womb (as it were) and it brings forth some affliction, some evil or other; and it is sufficient to the day, we need not trouble our selves afore-hand, Qui dolet antequam necesse est, dolet plusquam necesse est, yet the evil of the day, is the good of the day to the believer. A godly man may say, he never had an ill day since his regeneration. As we reade of a devout man, who being wished a good day, he said, He never had an ill one in all his life: And being asked, How that could be? He answered, Every morning he laboured to con∣form his will to Gods will, that what pleased God, should please him; and by this means every day was a good day to him.

Now the things which fall out may be divided into two contrary heads; and you shall find both of them meeting in this, they bring good to the godly man. And

• 1. There are happy and prosperous events. Or,
• 2. Adverse and afflicting ones. And

For the first, What ever mercies, or good things come about, they are the godly-mans, in these respects:

First, They are for his necessary use and supply. They come as so many gifts immediately given by God for thy necessities. And when I say use; I mean a san∣ctified use. All the food, raiment and wealth he hath, are sanctified in their use to him; and this the Scripture speaks of, as a property to the godly only. Wic∣ked men may abound in wealth, honours, greatnesse; but they are a curse to them, they have them not from God, as intending good to them thereby: But as the Rule is, Corpora impura, quantò plus nutrias▪ impuriora reddis. The more you nourish unwholsome bodies, the better food they have, the more doth Page  287 their disease increase. So these worldly mercies draw out the lusts of wicked men the more. Take notice of these two Texts, Tit. 1.15. and 1 Tim. 4.5. There we may see a curse is upon every creature; It's unclean to a wicked man; though he hath a civil right to his estate and comforts, yet he can make no sanctified use of them, for their own persons are not pure and sanctified, and so nothing be∣longing to them is pure. Seeing therefore there is a curse by Adams fall upon every creature; Thy food, thy raiment, thy goods, thy estate, they nee••an∣ctification by the Word and prayer: Therefore the godly only have the sanctifi∣ed use of them, because they are humble in prayer for the cleansing of them. But how atheistical are the men of the world? They labour to have this state, and that state, still more and more, not at all enquiring, whether this come san∣ctified to them, or not. Doth not health, wealth, and all outward mercies come with the curse upon them they had at first? The Devils, Have not they a life? Are not they preserved in their being? Yet this is no mercy to them And thus it is with all wicked men. We see what Paul saith, Rom. 11.9. Let their table be made a snare and a trap, and a stumbling block. It's a terrible place. A mans table, his dainties, his greatest pleasure, may be made a snare to thee. Wouldst thou receive the richest goods that are brought into thy house, if the plague or infection were on them? Couldst thou endure to have one at thy table to lay a snare to catch thee in thy words, to bring thee in temporal dan∣ger? And art not thou afraid thy house, thy estate, thy wealth, may be made by God a snare to thee? But how happy are the godly, that how great soever the outward mercies are, yet they are pure and sanctified to them? The danger is taken off by Christs death.

Secondly, These prosperous things are not only in a sanctified way to the godly, but God al•o requireth, that with joy and gladnesse we should make use of them for his glory. It's lawfull for them to eat and drink, and enjoy the good mercies they h•ve with a cheerfull, joyfull spirit. I speak not of carnal and sinfull joy, which quickly ends in terrour and trembling, and is like the crackling of thorns, that make a blaze, but immediately go out. No, but of a well-ordered glad∣nesse, and joy in the good things God bestoweth on them. For God doth not call his people to a worldly dejected sorrow, which worketh death, but to a godly sorrow, which causeth great joy, and serenity of spirit. Insomuch that Scripture speaks of it, as a provoking sinne, if we do not serve the Lord with joy and and gladnesse of spirit, when he bestoweth these outward mercies upon us. Deut. 28 47. Many terrible curses are there threatned to Israel, Because they did not serve God with joyfulnesse and gladnesse of heart for the abundance of all things. If therefore God giveth thee plenty of outward things, and thou doest not serve him with joyfulnesse and thankfulnesse of heart, it is a provoking sinne. God doth not only love a cheerfull giver, but a cheerfull receiver also of his mercies. So then, when prosperous things befall thee, thou mayest with great joy of heart make use of them.

Thirdly, These prosperous things are not only sanctified to them, but they are also made sanctifying of them. God giveth them those good things of the body, to make their souls better. Abraham had many outward mercies, but these also were helpfull to his graces: he was rich in faith, as well as in cattel and great substance. Thus, Godlinesse hath the promise of this life, and the life to come, 1 Tim. 4.8. To have the good things of the world, and not the gracious things of the Gospel, and the glorious things of Heaven, is to have a cistern, but to be without the fountain; to have a starre, but to want the Sunne. Art thou drawn near to God, more improved in holinesse, by all the mercifull things thou hast? Then art thou beloved of God. God hath chosen the poor of this world, rich in faith, Jam. 5. And, The poor receive the Gospel. Be afraid lest wealth and greatnesse make thee reject the Gospel. When thy out∣ward Page  288 mercies are sanctified, then art thou happy.

Fourthly, These prosperous present things are theirs, Because they know how to make the present use of them for Gods glory. As life was theirs, and death theirs, because they only could live well and die well; so present riches, present death, present comforts are theirs, because they know how to make the present improvement of them. The Scripture still presseth, While we have opportunity to do good, to lay hold on it, and while it is called to day, 2 Heb. 3.15. Do good with thy present wealth, improve thy present strength, thy present health; for who knoweth how long thou mayest enjoy it? especially of all present things, the present time is a godly mans. Redeem the time, Ephes. 5.16. And now is the acceptable time, 2 Cor. 6.2. This is a great part of wisdome, to make the present time ours, even now to turn to God, now to reform and amend. One Heathen complained, that his friends were fures temporis, the thieves of his time; they stole that precious jewel away from him by their visits. Oh take heed, that no lusts, no pleasures, no enticements and worldly delights steal away thy pre∣sent time; it is all thou hast, and it's but a moment, yet on this moment depends eternity. Well therefore is it for the godly, who knoweth how to make the best improvement of all prices put into his hand. A Christian is not cal∣led to ease, but labour, to a spiritual merchandize, to make profit of eve∣ry thing. And thus it should be with every godly man; there is nothing befals thee, no good comes to thee, but thou shouldst bethink thy self, how can this be improved for God? How may I make heavenly advan∣tages of these things? Thus be like the Bee sucking honey out of every herb.

Fifthly, Present good things are a godly mans, Because they are accompa∣nied with the love and favour of God, which is infinitely more than the good things themselves. Non tam donis quam à Deo datis. That all these good things are the effects of Gods favour and gracious reconciliation through Christ, this makes them ours in an eminent manner. When God gave Abraham such large worldly revenues, and withall said, He himself would be his great re∣ward, Gen. 15.1. This was the fulnesse of happinesse. And so you may see David accounting it, when he esteemeth more of Gods favour, the light of his countenance, and justification of his person, more than all his victory and successe which he had. To have these good things and Christ also; to have these mercies, and the light of Gods countenance, is to have the fulnesse of earth and Heaven also. And this is the reason, why a little that a righteous man hath, is better than great treasures of the wicked, because he hath Gods favour, and his love with it. A good conscience is a continual feast. Now no man hath a good conscience, but he who is reconciled with God through Christ, and doth enjoy the pardon of his sinnes, which is evidenced by his repentance, and forsaking of them; but no wicked man is thus; he may have a stupified con∣science, not a good conscience, he may be at ease, not be tormented and disquiet∣ed within, but yet have no solid joy.

Lastly, These prosperous events are theirs, Because God giveth contentation of spirit. The blessing of the Lord maketh rich, and he addeth no sorrow with it, Prov. 10.22. Many men have these outward mercies, but then many thorns grow up with them. There is so much gall in their honey, that all the sweetnesse is gone. This contentation is also accompanied with a faithfull depend∣ance and stedfast trusting in God for present provision. Hence we are directed to pray for our daily bread, which implieth a present provision fit for us in eve∣ry state.

We come now to the second sort of present events, and those are tribulations and afflictions. There are none of these present troubles upon thee, though grievous and burdensome, but it is for thy good. Though the Apostle saith, No Page  289 affliction for the present seemeth joyous but grievous, Heb. 12.11. Yet truly for the very present, though not to thy sense, yet to thy judgment it ought to be joy∣ous. Hence Jam. 1. we are commanded To count it all joy, when we fall into di∣vers temptations. Now they may well be called ours:

First, Because they come from Gods gracious love to us. That same love which is the fountain of all thy earthly comforts, is also the cause of all thy earthly af∣flictions. It's the same hand that doth stroke thee and strike thee. What a com∣fortable passage is that Heb. 12.6. Whom I love I chasten? and if ye were with∣out chastisement, ye were bastards, and no children? David also affirmeth, Ps. 119.15. Out of very faithfulnesse thou hast afflicted me. So that in this dead Lion thou mayest find honey: Even out of this Rock may come refreshing wa∣ters. What a stay should this be to thee? Why art thou dejected? Why doest thou cry out, that none is like thee? Thy trouble, thy blacknesse, thy tribula∣tions are for thy advantage, as much as all the mercies thou ever enjoyedst. Go to the fountain from whence they came, and that is nothing but preci∣ous love.

Secondly, They are thine for the blessed and heavenly effects they work on the godly, so that they could not be so well without them. Now of many excellent effects, Consider,

• 1. They are to humble us for sinne, to make us feel how bitter it is to go out of Gods way. And is not this lesson of great consequence? Mich. 7.9. I will bear the indignation of the Lord, because I have sinned against him. And I opened not my mouth, because thou Lord didst it, Psal 39.9. So that the bitter∣nesse of sinne makes it terrible and grievous to them. Now they cry out, What have I to do with sinne any more? What profit have I of such sins that now do so wound me?
• 2. Another end is, To make us more vigilant for the future, to preserve us against future temptations. We have been burnt already, the rod of the Almigh∣ty hath been already on our backs, and can we entertain such stinging vipers again? Oh they remember the wounds, the desolation and darknesse of soul they were plunged in!

Thirdly, These afflictions are ours, Because they are exercises to draw out our graces, our faith, our patience, our heavenly mindednesse, and thereby our crown of glory is greater. Thus the Apostle saith, These light and momentany afflicti∣ons work an eternal weight of glory, 2 Cor. 4.17. And afflictions are called The precious trial of our faith, 1 Pet. 1.7. As gold to the fire, as winnowing to the corn, as washing and rinsing to the foul cloaths, the same are tribulations to a godly man. These are the file to get off all their rust. These are the waters of Noah to raise the Ark up higher to Heaven. Thus you see the bitterest event every day is thy good and happinesse, thou art blessed full, and blessed empty, blessed laughing, and blessed mourning, blessed having all things, and blessed having nothing.

Ʋse of Terrour to wicked men. They are in such a state, that whatso∣ever befals them, makes them more sinfull, and so more miserable. Thy good things, thy evil things, they all tend to make thee more evil. It's like drink to the Dropsie. It's like oyl to the flames, if God give thee plenty and abundance of these things. Oh then, judge not your selves happy by having these things, but by the sanctified use of them! Every night thou mayest make up thy accounts, and say, my soul is the worse for this, and that to day. Wicked men will not believe that all things are thus a snare to them, but the event will shew it.

Ʋse 2, Of Comfort, and again of comfort to the godly. Whatsoever is come upon thee, though never so sudden, never so great and terrifying, this is from love, and with love.

Page  290Or things to come, all are yours.

We now come to the last particular in the last Enumeration, [Or things to come.]

By things to come] Some we told you understood, the Revelations and Prophesies that were about things to happen in after ages. But we are to take it as largely as the words beare. Now the things to come are of two sorts:

First, What is to come in this life. For no man knoweth what may befall him ere he dieth, or at death: which made the Heathen say, that knew not this Text, Ante obitum nemo foelix, &c. Or else they may be future things in the world to come. For God doth keep the best wine till the last. The godly have but clusters of grapes here, they come into the Land of Canaan it self here∣after.

Now of both these future things we are to speak; and for the things that are to come in this life, they are of two sorts: Either

• 1. Mercifull and good things. Or,
• 2. Grievous and sad things. For God can quickly turn a fair day into thun∣der and tempest. Job felt a suddain alteration upon himself, which was from the richest in the East, to become the poorest in a moment.

Now both these kinds are the godly mans mercy. No evil that is truly so, can befall him.

But I shall not pursue these particulars, for that will coincide with the for∣mer matter. I shall therefore treat of it in a more general way. Ob∣serve,

*That all things which are to come, or may fall out hereafter, are a godly mans mercy and advantage.

This Doctrine speaketh the height of happinesse and comfort to the godly; for there is no greater temptation we are subject unto, then to be tormented about what may fall out hereafter. Though for the present it be never so well, yet we forethink our possible miseries, as David, One day I shall fall by the hand of Saul, 1 Sam. 27.1. So that many times needlesse troubles about what is to come, takes away the enjoyment of the present mercies we have. But here we see the Text giving such a cordial to the godly, that he may go and take his rest, wholly relying upon the Lord; for come what can come, or will come, nothing can come amisse, it will be a mercy, an advantage to him.

Now that this Doctrine is true, I may prove à posteriori, from such signes and effects, that do evidently demonstrate, the people of God are quietly to sit down with this conclusion. Though the Lord only knoweth, what will come up∣on me, yet I know it will be only for my good. For

First, It appeareth by this, The Scripture commands the godly to avoid all distrustfull and distracting cares about what will be; that he should quietly compose himself, committing all to his heavenly Father, who knoweth all he hath need of. So that as little children are cheerfull and play, never troubling themselves, how they shall subsist, and what if such miseries arise? Thus ought the godly, Matth. 6.34. Take no thought for to morrow, for the morrow shall take thought for the things of it self, (q.d.) God will then provide, when Page  291 other conditions, other exercises come. Do not thou distract thy self, God will then upon any new trial, or exercise, come in upon thee to help and deliver. See here then the blessed estate of a godly man, he is commanded to shut out all distrustfull cares for the future; he is to cast his burden upon the Lord, whatso∣ever shall befall, it will be well with him.

Secondly, They are to perswade themselves, that nothing shall fall out, that can separate from Gods love. And what a support is this? Rom. 8. Paul there is triumphing, and that not for himself, but for all the people of God, who are justified; What shall separate us from the love of God in Christ? Shall things present, shall things to come? vers. 38. Is not this to bring the people of God up into the Mount of transfiguration? Whatsoever shall befall thee before thou diest, yet nothing shall separate between Gods love and thee. Though it should come about, that no friend love thee, none in the world will own thee, yet God will own thee. Certainly, this may rejoyce the heart of the godly, if any thing hereafter might divide between God and thee, might deprive thee of God, and part thee from him; then thou mightest tremble and quake, fearing the worst is not past; but when all is thus provided afore-hand; that thou art sure to be in Gods love, be thy estate never so disconsolate, this may keep up thy heart.

Thirdly, The godly concerning all future things, may thus also conclude, That there is no evil, no temptation that shall fall upon them, but he will give strength to bear, and give a way to escape. You have a Text more pre∣cious than the gold of Ophir to this purpose, 1 Cor. 10.13. God is faithfull, who will not suffer you to be tempted above that you are able; but with the temptation will make a way to escape. Doth not this Text speak to the heart of some godly people? Oh they lie under sad temptations, heavy exercises are upon them, such as the world knoweth not, and they are afraid; these will overwhelm them, they shall never get out, it will undo them! But what saith the Text? God will not suffer you to be tempted above measure, and he will make a way to escape. See then thy fears, thy unbelief makes thee go contra∣ry to the Text. Thou sayest, thou shalt never be able to bear it, God saith, I will lay no more upon thee, then thou art able. Fear saith, I shall never e∣scape this, never overcome this; Faith saith, he will make a way to escape. Now whether wilt thou believe God, or thy own fearfull heart? Oh then, let the godly that are tempted, and lie in deep waters, that are like Jonas swallowed up in the whales belly, take this Text, and hide it in their heart, so they will not fear what will be to come!

Fourthly, For things to come, they have this promise, That in all outward things, God will never leave them, nor forsake them. Thus things to come are theirs, for they have this promise. And Heb. 13.5. the Apostle urgeth this against covetousnesse, and to be content with what they have, God will never leave thee, nor forsake thee. Now this temptation many times troubleth (at least) some godly persons; they are afraid, they, or their posterity may be brought to wants; they fear poverty may come upon them as an armed man; especially they know not, what they shall do in old age, if God should let them live, till they should lose their sight, or their limbs, or their parts, what should become of them? To live a burden to themselves or others. Aristotle hath a wicked Position,

Old people are many times a burden to wicked young people. Therefore God commands us, Not to despise our mother when she is old, Prov. 23.22. Now we shall see David himself tempted about his old age, Psal. 71.19. When I am old and gray headed, forsake me not. Thus you see what wants or straits, especially Page  292 what decayes of grace the godly may fear; they shall not have the same vigour and strength, not the same memory and judgement. But the Scripture gives a good promise, Psal. 92.14. They shall bring forth fruit in old age. So Isa. 46.4. To your old age, I am he, and even to hoary hairs I will car∣ry thee. He will have as much care of thee, as a mother of a child in her arms. Well then you see, in that God hath said, he will never leave or forsake us, we need not fear poverty, want, the diseases, and miseries of old age, for these things are ours.

Fifthly, The people of God may be perswaded of their perseverance in the state of grace, that they shall never totally and finally fall off from the favour of God. For this is the greatest thing that might be feared; not the losse of riches, honours, or our estates, but the losse of grace is to be feared. Oh, if left to my self, I may prove a Prodigal, become destitute of all holi∣nesse! There is nothing should more make the godly afraid than this. Hence they are commanded to have a godly trembling about it. He that standeth, let him, take heed, that he doe not fall, 1 Corinth. 10.12. Works out your salvation with fear and trembling, Philip. 2.12. Blessed is he that feareth alwayes, Prov. 28.14. Now, though there be such a godly fear re∣quired, yet the godly at the same time are to be perswaded, that what grace God hath begunne, he will perfect; and therefore this fear is promised as a means to preserve them, Jer. 32.40. I will put my fear in their hearts, that they shall not depart from me. So that we have many glorious promises for our continuance and stedfastnesse in the way of God, that neither the subtil devices of false prophets shall be able to deceive them, nor open and violent persecutions shall take them out of Christs arms, for they must be stronger than Christ that can do this.

Lastly, Death, which is surely to come upon every one, even about that the godly need not be troubled. You heard, it was their gain, it was the time of their redemption, it was Jacobs Chariot. Now although it be so, yet the most godly have trembling thoughts about it. Christ himself as he was a man, had a natural fear of death; and many of Gods children are tempted about it, lest they should have no comfort, be filled with despair, or not able with readinesse and willingnesse to resigne themselves into Gods hands. But the Scripture doth excellently fortifie against this, The righteous hath hope in his death, Prov. 14.32. And 1 Cor. 15.55. O death, where is thy sting? And Psal. 4.15. see what an expression there is, The Lord will strengthen him on the bed of languishing, and the Lord will make all his bed in his sicknesse. All his bed] Do not then fear to be left comfortlesse at that hour. This must come, and it will come blessed unto thee. And as for the things to come in the world to come, they are so theirs, that they are prepared onely for them. Here riches and honours, the good have them, and the bad have them, but there onely the godly do possesse the good things of that life. Now, what tongue of men or Angels is able to speak of them? The Scripture cals it, Life, eternal life, Glo∣ry and immortality, The Kingdome of Heaven, A Crown that never wither∣eth; nay, whatsoever may be said of it, comes short, because it may be said, Then we rightly esteem of it, when we account it inestimable. Now this ever∣lasting glory is so sure, though to come, that they are said to have it already, He hath already passed from death to life, 1 John 3.14. He is already set down with Christ in heavenly places, Ephes. 2.6. And Heb. 1. They have faith, which is the substance and evidence of things not seen. So that were the godly for the present to lie under all imaginable misery, yet that which is to come, would make amends for all. Thus Paul, We account these light affli∣ctions not comparable to that eternal weight of glory, 2 Cor. 4.17. It's no mat∣ter Page  293 what is for the present, so that what is to come be so glorious.

Now let us passe from the Mount of Blessing to that of Cursing. Let us see how it is with the wicked man in respect of what is to come. And

First, How rich, and pleasant, and full their condition is for the present, yet they may expect fulnesse of wrath to come upon them every day. Jam. 5.1. Go to now ye rich men, howl and weep for the miseries that are to come upon you. God storeth up vengeance, he hath a treasure of it; and the ungodly may trem∣ble every hour, lest it fall upon them. Therefore thou that art now jolly and confident, fear what is to come, what the next day may bring upon thee. So∣dome had a fair morning, but fire and brimstone quickly fell upon them. In Deut. 28. we have the curses of a wicked man described, That in the morning he should wish for evening, and he should be in continual fear of what may come upon them. Even as Cain went up and down fearing every one would kill him. So that all the curses in the Word, all the wrath of God may justly be fear∣ed by thee every day thou arisest or walkest abroad.

Secondly, Although they have the good things of this life, yet they are ra∣ther to tremble, then to be confident thereby. For the Parable of Dives and La∣zarus, instructeth us of Gods proceedings herein, Luke 16. Abraham told Dives, He had received the good things of this life, and therefore was to have the evil things of the life to come. As Ishmael had part of the earthly possessi∣ons of this world, but nothing of Canaan or the promise: Thy misery and con∣fusion hereafter will be the greater, by how much the rather thou hast been ac∣customed to ease and pleasures; and the longer God keeps off his wrath, the more heavy and weighty will it be, when it shall come.

Ʋse 1. Of Instruction. He only is happy, who shall be so in the world to come. Judge not of a mans blessednesse by this moment; our lives are shadows that passe away, what shalt thou be to all eternity? Say that to thy soul, Oh pro∣phane Atheist, that crieth, Give me the present, and let others take the future! Thou doest not believe the great things coming, therefore thou thinkest and speakest so. Oh what a vast difference will there be between thy laughing here, and thy roaring in hell, thy pleasures here, and thy torments there! Oh that this eternity coming, that this world to come should not be more in your minds and hearts!

Ʋse 2. Of Consolation to the godly, who may say, Soul, take thy spiritual ease: If they may not, who may lay themselves down and sleep, if not such; for whatsoever fals out, it shall be well with them. They have a promise for the future, and therefore it's their weaknesse and unbelief; if they torment them∣selves, saying, what if this be, and that be? How shall I do, if such things come upon me? What shall not such promises as I have named quiet thee? Mayest thou not trust God upon his Word?

Ʋse 3. Of Terrour to the wicked. Do not with Agag rise up comfortably, and walk delicately, saying, The worst is past: No, God reserveth his bitter gall to come. All the grief, pain and misery thou hast had in this life, is nothing to those dregs thou must drink up hereafter. Break off thy sins quickly by re∣pentance; think, what will those cost me hereafter? How do the damned in hell think of those wicked wayes, which have brought them thither? Do they not curse and blaspheme the day they were born, and that ever they hearkened to Satans temptations.